Reference: Atonement
American
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."
Easton
This word does not occur in the Authorized Version of the New Testament except in Ro 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex 32:30; Le 4:26; 5:16; Nu 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (Joh 3:16; Ro 3:24-25; Eph 1:7; 1Jo 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex 34:7; Jos 24:19; Ps 5:4; 7:11; Na 1:2,6; Ro 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
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For God so loved the world, that he gave his only begotten Son, that whoever believes on him should not perish, but have eternal life.
But if our unrighteousness causes God's plan of justifying men to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man.
yet may be justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;
And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
in whom we have redemption through his blood, even the remission of sins, according to the riches of his grace,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/anderson'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I say to you, Whoever looks upon a woman to cherish desire for her, has already committed adultery with her in his heart.
But I say to you, Whoever looks upon a woman to cherish desire for her, has already committed adultery with her in his heart.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
For the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.
For the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.
The next day John saw Jesus coming to him, and said: Behold the Lamb of God, that takes away the sin of the world.
The next day John saw Jesus coming to him, and said: Behold the Lamb of God, that takes away the sin of the world.
As the Father knows me, I also know the Father, and I lay down my life for the sheep.
As the Father knows me, I also know the Father, and I lay down my life for the sheep.
Therefore, take heed to yourselves, and to all the flock over which the Holy Spirit has made you overseers, that you be shepherds to the church of God, which he has purchased with his own blood.
Therefore, take heed to yourselves, and to all the flock over which the Holy Spirit has made you overseers, that you be shepherds to the church of God, which he has purchased with his own blood.
for all have sinned, and come short of the glory of God,
for all have sinned, and come short of the glory of God,
in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus.
in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus.
(as it is written: I have made you a father of many nations,) in the sight of him in whom he believed, even God, who makes the dead alive, and calls those things which are not, as though they were.
(as it is written: I have made you a father of many nations,) in the sight of him in whom he believed, even God, who makes the dead alive, and calls those things which are not, as though they were.
who was delivered up for our offenses, and raised again for our justification.
who was delivered up for our offenses, and raised again for our justification.
And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
For the wages of sin is death; but the gift of God is eternal "life in Christ Jesus our Lord.
For the wages of sin is death; but the gift of God is eternal "life in Christ Jesus our Lord.
There is now, therefore, no condemnation to those who are in Christ Jesus.
There is now, therefore, no condemnation to those who are in Christ Jesus. For the law of the spirit of life in Christ Jesus has freed me from the law of sin, and of death.
For the law of the spirit of life in Christ Jesus has freed me from the law of sin, and of death. For what the law could not do, because it was weak through the flesh, God has done, who, sending his own son in the likeness of sinful flesh, and for a sin-offering, condemned sin in the flesh,
For what the law could not do, because it was weak through the flesh, God has done, who, sending his own son in the likeness of sinful flesh, and for a sin-offering, condemned sin in the flesh,
He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?
Purge out the old leaven, that you may be a new mass, as you are without leaven; for Christ, our passover, has been sacrificed for us.
Purge out the old leaven, that you may be a new mass, as you are without leaven; for Christ, our passover, has been sacrificed for us.
And all these things are from God, who has reconciled us to himself through Jesus Christ, and has given to us the ministry of reconciliation;
And all these things are from God, who has reconciled us to himself through Jesus Christ, and has given to us the ministry of reconciliation; that is, that God was in Christ, reconciling the world to him self, not charging their offenses to them, and he has committed to us the word of reconciliation.
that is, that God was in Christ, reconciling the world to him self, not charging their offenses to them, and he has committed to us the word of reconciliation.
Husbands, love your wives, as the Christ also loved the church, and delivered himself up for it,
Husbands, love your wives, as the Christ also loved the church, and delivered himself up for it,
For there is one God, and one mediator between God and men, the man Christ Jesus,
For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, of which the testimony has been given in its proper times,
who gave himself a ransom for all, of which the testimony has been given in its proper times,
But we see Jesus, who was made a little lower than the angels, that he might, by the grace of God, taste death for every man- we see him, on account of his having suffered death, crowned with glory and honor.
But we see Jesus, who was made a little lower than the angels, that he might, by the grace of God, taste death for every man- we see him, on account of his having suffered death, crowned with glory and honor. For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.
For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. For both he that sanctifies, and those who are sanctified, are all of one Father: for which reason, he is not ashamed to call them brethren, saying:
For both he that sanctifies, and those who are sanctified, are all of one Father: for which reason, he is not ashamed to call them brethren, saying: I will declare thy name among my brethren; in the midst of the assembly, will I sing hymns to thee.
I will declare thy name among my brethren; in the midst of the assembly, will I sing hymns to thee. And again: I will put my trust in him. And again: Behold, I, and the children that God has given me.
And again: I will put my trust in him. And again: Behold, I, and the children that God has given me. Since, then, the children are partakers of flesh and blood, he also, in like manner, partook of the same, that, through his death, he might deprive of power him that has the power of death, that is, the devil;
Since, then, the children are partakers of flesh and blood, he also, in like manner, partook of the same, that, through his death, he might deprive of power him that has the power of death, that is, the devil; and might set free those who, through fear of death, were all their lifetime subject to bondage.
and might set free those who, through fear of death, were all their lifetime subject to bondage.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
which, as a symbol, remains to the present time, in which are offered both gifts and sacrifices that can not make perfect, as it respects the conscience, him that does the service;
which, as a symbol, remains to the present time, in which are offered both gifts and sacrifices that can not make perfect, as it respects the conscience, him that does the service;
entered, not by the blood of goats and calves, but by his own blood, once for all, into the most holy, having obtained eternal redemption.
entered, not by the blood of goats and calves, but by his own blood, once for all, into the most holy, having obtained eternal redemption. For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, cleanses them as it respects the purity of the flesh,
For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, cleanses them as it respects the purity of the flesh, how much more will the blood of the Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your conscience from dead works, in order that you may serve the living God?
how much more will the blood of the Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your conscience from dead works, in order that you may serve the living God?
For the law, having a shadow of good things to come, and not the very image of the things, can never, with the same sacrifices, which they offer year by year continually, make a perfect expiation for those who come to them:
For the law, having a shadow of good things to come, and not the very image of the things, can never, with the same sacrifices, which they offer year by year continually, make a perfect expiation for those who come to them: for then, would they not have ceased to be offered? because the worshipers, after being once cleansed, would no longer have a consciousness of sins.
for then, would they not have ceased to be offered? because the worshipers, after being once cleansed, would no longer have a consciousness of sins.
let us draw near with a true heart, in full assurance of faith, having; our hearts sprinkled from an evil conscience, and our bodies washed with pure water;
let us draw near with a true heart, in full assurance of faith, having; our hearts sprinkled from an evil conscience, and our bodies washed with pure water;
because you know that you were not redeemed with corruptible things, as silver or gold, from your vain mode of life received by tradition from your fathers,
because you know that you were not redeemed with corruptible things, as silver or gold, from your vain mode of life received by tradition from your fathers,
And he is the expiation for our sins: not for ours only, but for the sins of the whole world.
And he is the expiation for our sins: not for ours only, but for the sins of the whole world.
and from Jesus Christ, who is the faithful witness, the first born from the dead, and the Prince of the kings of the earth. To him that loves us, and that has washed us from our sins in his own blood,
and from Jesus Christ, who is the faithful witness, the first born from the dead, and the Prince of the kings of the earth. To him that loves us, and that has washed us from our sins in his own blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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And she will bear a son, and you shall call his name Jesus; for he will save his people from their sins.
And Jesus said to them: Can the sons of the bride-chamber mourn while the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then will they fast.
From that time Jesus began to tell his disciples plainly, that he must go to Jerusalem, and suffer many things from the elders, and the chief priests, and the scribes, and be put to death, and be raised again the third day.
And as they were making their journey in Galilee, Jesus said to them: The Son of man is about to be delivered into the hands of men; and they will kill him, and on the third day he will be raised again. And they were very sad.
Be hold, we are going up to Jerusalem, and the Son of man shall be delivered to the chief priests and the scribes, and they will condemn him to death, and will deliver him to the Gentiles to deride, and to scourge, and to crucify: and on the third day he shall rise again.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
And as they were eating, Jesus took bread, and when he had given thanks, he broke it, and gave it to the disciples, and said: Take, eat; this is my body.
And Jesus came and spoke to them, saying: All authority in heaven and on earth is given to me. Go, therefore, make disciples of all nations, immersing them (the disciples) into the name of the Father, and of the Son, and of the Holy Spirit; read more. teaching them to observe all things whatever I have commanded you: and lo; I am with you all the days, even to the end of the age.
And he answered and said to them: Elijah comes first, and restores all things, and, as it is written of the Son of man, that he must suffer many things, and be despised, so Elijah is to suffer.
And they were in the road going up to Jerusalem; and Jesus went before them; and they were amazed, and as they followed, they were afraid. And again taking the twelve aside, he began to tell them what was about to befall him.
And he took with him Peter and James and John, and began to be in dismay and anguish of soul.
And at the ninth hour, Jesus cried with a loud voice, saying: Eloi, Eloi, lamma sabachthani? which is, when translated, My God, my God, why hast thou forsaken me?
And behold, you shall conceive and bear a son, and you shall call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God will give to him the throne of David his father; read more. and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.
For there is born for you this day, in the city of David, a Savior, who is Christ the Lord.
And when the devil had ended all the temptation, he departed from him for a time.
they appeared in glory, and spoke of his departure, which he was about to accomplish in Jerusalem.
And it came to pass, as the time for him to be taken up into heaven had fully come, that he set his face steadfastly to go up to Jerusalem.
I have an immersion with which to be immersed, and how distressed I am till it be accomplished!
For I say to you, That even this which is written must be fulfilled in me: And he was numbered with transgressors. For the things concerning me have an end.
For I say to you, That even this which is written must be fulfilled in me: And he was numbered with transgressors. For the things concerning me have an end.
and he said to them: Thus it is written, and thus was it necessary that the Christ should suffer, and rise again from the dead the third day,
and he said to them: Thus it is written, and thus was it necessary that the Christ should suffer, and rise again from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
All things were made by him, and without him not one thing was made that now exists. In him was life, and the life was the light of men.
He was not the Light; but he came to testify of the Light. He was the true Light, which, coming into the world, gives light to every man. read more. He was in the world, and the world was made by him, and the world knew him not. He came to his own country, and his own people received him not. But as many as received him, to them he gave the privilege of be coming the children of God, even to those who believe on his name; who were begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the "WORD became flesh, and tabernacled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and of truth.
The next day John saw Jesus coming to him, and said: Behold the Lamb of God, that takes away the sin of the world.
And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up;
Then Jesus said to them: Verily, verily I say to you, Moses did not give you the bread from heaven; but my Father gives you the true bread from heaven.
Jesus answered and said to them: Though I testify concerning myself, my testimony is worthy of credit; for I know whence I came, and whither I go. But you know not whence I came, and whither I go.
I am the good shepherd: the good shepherd lays down his life for the sheep.
As the Father knows me, I also know the Father, and I lay down my life for the sheep.
For this reason, my Father loves me, because I lay down my life that I may take it again. No one takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again. This commandment I have received from my Father.
Now is my soul troubled; and what shall I say? Father, save me from this hour? But for this purpose came I to this hour.
Then Jesus said to them again: Peace be to you. As my Father has sent me, so I send you. And when he had said this, he breathed on them, and said to them: Receive the Holy Spirit. read more. Whosever sins you forgive, they are forgiven them: whosever sins you retain, they are retained.
This Jesus has God raised up, of which we all are witnesses. Therefore, having been exalted to the right hand of God, and having received from his Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.
concerning his Son Jesus Christ our Lord, who was born of the posterity of David according to the flesh, but declared to be the Son of God with power, according to his holy spiritual nature, by his resurrection from the dead,
For in it God's plan of justifying men by faith is revealed, in order to faith: as it is written, He that is justified by faith, shall live.
What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin,
Now we know that what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God.
Now we know that what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God. Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. read more. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets;
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; for all have sinned, and come short of the glory of God,
for all have sinned, and come short of the glory of God, yet may be justified freely by his grace, through the redemption that is in Christ Jesus;
yet may be justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;
whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;
whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God;
whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God; in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus. read more. Where, then, is boasting? It is excluded. By what law? Of works? No; but by the law of faith. For we conclude that a man is justified by faith, without deeds of law. Is he the God of the Jews only? Is he not also the God of the Gen tiles? Yes, of the Gentiles also: since there is one God, who will justify the circumcision by faith, and the uncircumcision through the faith. Do we, then, make law void through the faith? It can not be. On the other hand, we establish law.
But God makes known his love to us in this, that while we were yet sinners, Christ died for us:
But God makes known his love to us in this, that while we were yet sinners, Christ died for us: much more, then, since we are now justified by his blood, we shall be saved from the wrath through him.
much more, then, since we are now justified by his blood, we shall be saved from the wrath through him. For if, while we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life.
For if, while we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life.
For if, while we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life. And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation. For this reason, as by one man sin entered into the world, and by his sin, death; and so death passed through to all men, because all have sinned:
For as by the disobedience of the one man the many have been made sinners, so, also, by the obedience of the one, the many shall be made righteous.
What, then, shall we say? Shall we continue in sin that grace may abound?
knowing this, that our former man has been crucified with him, in order that the sinful body may be deprived of its power, so that we should no longer serve sin:
Therefore, let not sin reign in your mortal body so that you obey it; and present not your members to sin, as instruments of unrighteousness: but present yourselves to God, as alive from the dead; and your members to God, as instruments of righteousness. read more. For sin shall not have dominion over you; for you are not under law, but under grace.
There is now, therefore, no condemnation to those who are in Christ Jesus. For the law of the spirit of life in Christ Jesus has freed me from the law of sin, and of death. read more. For what the law could not do, because it was weak through the flesh, God has done, who, sending his own son in the likeness of sinful flesh, and for a sin-offering, condemned sin in the flesh,
and not only they, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.
He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things? "Who shall lay any thing to the charge of God's elect? It is God that justifies. read more. Who is he that condemns? It is Christ that died: rather, indeed, that has risen, who is at the right hand of God, who also intercedes for us.
Who is he that condemns? It is Christ that died: rather, indeed, that has risen, who is at the right hand of God, who also intercedes for us.
For you have been bought with a price: therefore, glorify God in your body.
For I received from the Lord that which I also delivered to you: That the Lord Jesus, on the night in which he was delivered up, took bread;
For I delivered to you among the first things, that which I also received: That Christ died for our sins, according to the scriptures; and that he was buried; and that he rose again the third day, according to the scriptures;
For, since through man came death, through man comes also the resurrection of the dead. For, as in Adam all die, so, also, in Christ shall all be made alive:
So, also, it is written: The first man Adam became a living soul, the last Adam a life-giving spirit. But that was not first which is spiritual, but that which is animal; and afterward that which is spiritual. read more. The first man is of the earth, earthy; the second man, the Lord from heaven.
for he has made him, who knew no sin, a sin-offering for us, that we might become the righteousness of God in him.
who gave himself for our sins, that he might deliver us from this present evil age, according to the will of our God and Father,
who gave himself for our sins, that he might deliver us from this present evil age, according to the will of our God and Father,
knowing that a man is not justified by works of law, but by faith in Jesus Christ, even we have believed on Christ Jesus, that we may be justified by faith in Christ, and not by works of law: because, by works of law no flesh shall be justified.
I have been crucified with Christ, yet I live; no longer I, but Christ lives in me. And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
Christ has bought us off from the curse of the law by becoming a curse for us: (for it is written, Cursed is every one that hangs on a tree:)
But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law,
But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law,
But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, that he might buy off those who were under the law, that we might receive the adoption.
But may I never boast save in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.
But may I never boast save in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.
in whom we have redemption through his blood, even the remission of sins, according to the riches of his grace,
and what is the exceeding greatness of his power to ward us who believe in accordance with the energy of his mighty power,
in which you formerly walked according to the course of this world, according to the prince of the power of the air, the spirit that is actively at work in the sons of disobedience: among whom also we all formerly lived in the desires of our flesh, doing the will of the flesh and of the feelings, and were by nature children of wrath, even as others:
but now, in Christ Jesus, you, who were formerly far off, have become near, by the blood of the Christ. For he is our peace, who has made both parties one, and broken down the partition wall that separated us, read more. having abolished, in his flesh, the cause of enmity, the law of commandments in ordinances, that he might, by himself, form the two into one new man, thus making peace; and that he might reconcile both, in one body, to God, through the cross, having by it put to death the cause of enmity; and having come, he preached peace to you who were far off, and to those who were near:
having been builded upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone,
Be you, therefore, imitators of God, as beloved children; and walk in love, as the Christ also loved us, and gave him self for us as an offering and a sacrifice to God for a sweet odor.
and walk in love, as the Christ also loved us, and gave him self for us as an offering and a sacrifice to God for a sweet odor.
for our conflict is not with flesh and blood, but with the principalities, with the authorities, with the rulers of the darkness of this world, with the wicked spirits in the heavenly regions.
but he divested himself by taking the form of a servant, and being made in the likeness of men: and being found in appearance as a man, he humbled himself by becoming obedient even to death, the death, indeed, of the cross.
and being found in appearance as a man, he humbled himself by becoming obedient even to death, the death, indeed, of the cross.
in whom we have redemption, the forgiveness of sins; who is the image of the invisible God, the first-born of every creature; read more. for by him were all things created, things in heaven and things in earth, visible and invisible, whether thrones, or lordships, or principalities, or authorities; all things were created by him, and for him: and he is before all things, and by him all things consist: and he is the head of the body, the church: and he is the beginning, the first-born from the dead, that in all things he might be preeminent; for it pleased the Father that all his fullness should dwell in him, and by him to reconcile all things to himself, having made peace by the blood of his cross; by him, I say, whether things on earth or things in heaven.
and by him to reconcile all things to himself, having made peace by the blood of his cross; by him, I say, whether things on earth or things in heaven.
and by him to reconcile all things to himself, having made peace by the blood of his cross; by him, I say, whether things on earth or things in heaven. And you, who were formerly alienated and enemies in your mind by wicked works, yet now has he reconciled read more. by means of death in his fleshly body, that he may present you holy, and without spot, and blameless in his sight;
And confessedly great is the mystery of godliness: God was manifest in flesh, justified in spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.
to be discreet, chaste, fond of home, good, obedient to their own husbands, that the word of God be not reviled. Exhort the young men likewise to be sober-minded,
sound speech that can not be condemned; that he that is opposed may be ashamed, seeing he has no evil thing to say of us.
who gave himself for us, that he might redeem us from all iniquity, and purify for himself a peculiar people, zealous of good works.
who gave himself for us, that he might redeem us from all iniquity, and purify for himself a peculiar people, zealous of good works.
whom he has appointed heir of all things, by whom, also, he made the ages; who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
Since, then, the children are partakers of flesh and blood, he also, in like manner, partook of the same, that, through his death, he might deprive of power him that has the power of death, that is, the devil;
Since, then, the children are partakers of flesh and blood, he also, in like manner, partook of the same, that, through his death, he might deprive of power him that has the power of death, that is, the devil; and might set free those who, through fear of death, were all their lifetime subject to bondage.
and might set free those who, through fear of death, were all their lifetime subject to bondage. For, verily, he does not take hold of angels, but he takes hold of the posterity of Abraham. read more. "Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people. For, inasmuch as he himself has suffered in being tempted, he is able to help those who are tempted.
For if Joshua had given them rest, he would not, after this, have spoken of another day. There remains, therefore, a sabbath state for the people of God.
Seeing, then, that we have a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that can not sympathize with our infirmities; but he was tempted in all things like ourselves, yet without sin.
For we have not a high priest that can not sympathize with our infirmities; but he was tempted in all things like ourselves, yet without sin. Let us come, therefore, with boldness, to the throne of grace, that we may receive mercy, and find grace to help in every time of need.
For such a high priest is suited to us, who is holy, harm less, undefiled, separate from sinners, and exalted above the heavens;
But into the second, the high priest alone went, once during the year, not without blood, which he offered for himself, and for the errors of the people: the Holy Spirit signifying this, that the way into the most holy was not yet made manifest, while the first tabernacle was still standing,
since he relies only on meats and drinks and various immersions, ordinances in deed of the flesh, which were imposed till the time of reformation.
since he relies only on meats and drinks and various immersions, ordinances in deed of the flesh, which were imposed till the time of reformation. But Christ, having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, (that is, not of this building,) read more. entered, not by the blood of goats and calves, but by his own blood, once for all, into the most holy, having obtained eternal redemption. For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, cleanses them as it respects the purity of the flesh, how much more will the blood of the Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your conscience from dead works, in order that you may serve the living God?
And, indeed, according to the law, almost all things are cleansed by blood; and without the shedding of blood there is no remission.
For the Christ has not entered the holy places made with hands, the copies of the true; but he has entered heaven itself, now to present himself in the presence of God for us. Nor has he entered, that he should offer himself often, as the high priest enters the holy places every year with the blood of another: read more. for then, he must have suffered often since the foundation of the world. But now once in the end of the ages, he has appeared in order to put away sin by the sacrifice of himself. And, as it is appointed to men once to die, and after this the judgment, so the Christ was once offered to bear the sins of many; and to those who look for him he will appear the second time, without a sin-offering, in order to salvation.
For the law, having a shadow of good things to come, and not the very image of the things, can never, with the same sacrifices, which they offer year by year continually, make a perfect expiation for those who come to them:
For it is impossible that the blood of bulls and of goats should take away sins.
After saying above, Thou didst neither desire, nor take pleasure in sacrifice and offering and whole burnt-offerings and offerings for sin, which are offered according to the law, then he said, Behold, I come to do thy will: he takes away the first, that he may establish the second.
then he said, Behold, I come to do thy will: he takes away the first, that he may establish the second. By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time.
By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time.
By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time.
By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time. And every priest stands daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: read more. but after offering one sacrifice for sins, he himself sits continually at the right hand of God, henceforth waiting till his enemies be made his footstool. For by one offering, he has made a perfect and perpetual expiation for the sanctified.
of how much severer punishment do you think he shall be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, with which he was sanctified, a common thing, and has done despite to the Spirit of grace?
elect according to the foreknowledge of God the Father, by the sanctification of the Spirit, in order to obedience, and sprinkling of the blood of Jesus Christ: grace be to you, and peace be multiplied.
because you know that you were not redeemed with corruptible things, as silver or gold, from your vain mode of life received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without spot and blemish,
To this, indeed, you have been called; because even Christ suffered for us, leaving you an example, that you should follow his footsteps.
He himself bore our sins in his own body on the tree, that we, having died to sins, might live to righteousness. By his stripes you were healed.
For Christ also once suffered for sins, the Just for the unjust, that he might bring us to God, having been put to death in flesh, but made alive in spirit;
My little children, I write these things to you, that you may not sin: and yet, if any one sin, we have an advocate with the Father, Jesus Christ the righteous.
and from Jesus Christ, who is the faithful witness, the first born from the dead, and the Prince of the kings of the earth. To him that loves us, and that has washed us from our sins in his own blood,
and from Jesus Christ, who is the faithful witness, the first born from the dead, and the Prince of the kings of the earth. To him that loves us, and that has washed us from our sins in his own blood,
saying: What you see, write in a book, and send to the seven churches; to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And to the angel of the church in Laodicea, write: These things says the Amen, the faithful and true witness, the beginning of the creation of God;
And they sung a new song, saying: Thou art worthy to take the book, and to open its seals: for thou wast slain, and hast redeemed us to God by thy blood, out of every tribe and tongue and people and nation:
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
For if, while we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life. And not only so, but we rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
See Verses Found in Dictionary
But God makes known his love to us in this, that while we were yet sinners, Christ died for us: much more, then, since we are now justified by his blood, we shall be saved from the wrath through him. read more. For if, while we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, shall we be saved by his life.
and by him to reconcile all things to himself, having made peace by the blood of his cross; by him, I say, whether things on earth or things in heaven.
by means of death in his fleshly body, that he may present you holy, and without spot, and blameless in his sight;
for then, he must have suffered often since the foundation of the world. But now once in the end of the ages, he has appeared in order to put away sin by the sacrifice of himself.
so the Christ was once offered to bear the sins of many; and to those who look for him he will appear the second time, without a sin-offering, in order to salvation.
By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time.
but after offering one sacrifice for sins, he himself sits continually at the right hand of God,
because you know that you were not redeemed with corruptible things, as silver or gold, from your vain mode of life received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without spot and blemish,